[FN#270] On account of the large amount of animal matter contained in it.

VI. The priests of the Sun at Heliopolis[FN#271] never carry wine into their temples, for they regard it as indecent for those who are devoted to the service of any G.o.d to indulge in the drinking of wine whilst they are under the immediate inspection of their Lord and King.[FN#272] The priests of the other deities are not so scrupulous in this respect, for they use it, though sparingly. During their more solemn purifications they abstain from wine wholly, and they give themselves up entirely to study and meditation, and to the hearing and teaching of those divine truths which treat of the divine nature. Even the kings, who are likewise priests, only partake of wine in the measure which is prescribed for them in the sacred books, as we are told by Hecataeus. This custom was only introduced during the reign of Psammetichus, and before that time they drank no wine at all. If they used it at any time in pouring out libations to the G.o.ds, it was not because they looked upon it as being acceptable to them for its own sake, but they poured it out over their altars as the blood of their enemies who had in times past fought against them. For they believe the vine to have first sprung out of the earth after it was fattened by the bodies of those who fell in the wars against the G.o.ds. And this, they say, is the reason why drinking its juice in great quant.i.ties makes men mad and beside themselves, filling them, as it were, with the blood of their own ancestors. These things are thus related by Eudoxus in the second book of his Travels, as he had them from the priests themselves.

[FN#271] Called ANU in the Egyptian texts; it was the centre of the great solar cult of Egypt. It is the "On" of the Bible.

[FN#272] The Sun-G.o.d was called Ra.

VII. As to sea-fish, the Egyptians in general do not abstain from all kinds of them, but some from one sort and some from another. Thus, for example, the inhabitants of Oxyrhynchus[FN#273] will not touch any that have been taken with an angle; for as they pay especial reverence to the Oxyrhynchus Fish,[FN#274] from whence they derive their name, they are afraid lest perhaps the hook may be defiled by having been at some time or other employed in catching their favourite fish. The people of Syene[FN#275] in like manner abstain from the Phagrus Fish[FN#276]; for as this fish is observed by them to make his first appearance upon their coasts just as the Nile begins to overflow, they pay special regard to these voluntary messengers as it were of that most joyful news. The priests, indeed, entirely abstain from all sorts in general.[FN#277] Therefore, upon the ninth day of the first month, when all the rest of the Egyptians are obliged by their religion to eat a fried fish before the door of their houses, they only burn them, not tasting them at all. For this custom they give two reasons: the first and most curious, as falling in with the sacred philosophy of Osiris and Typhon, will be more properly explained in another place. The second, that which is most obvious and manifest, is that fish is neither a dainty nor even a necessary kind of food, a fact which seems to be abundantly confirmed by the writings of Homer, who never makes either the delicate Pheacians or the Ithacans (though both peoples were islanders) to feed upon fish, nor even the companions of Ulysses during their long and most tedious voyage, till they were reduced thereto by extreme necessity. In short, they consider the sea to have been forced out of the earth by the power of fire, and therefore to lie out of nature's confines; and they regard it not as a part of the world, or one of the elements, but as a preternatural and corrupt and morbid excrement.

[FN#273] The Per-Matchet.

[FN#274] Probably the pike, or "fighting fish."

[FN#275] In Egyptian, SUNU, the Seweneh of the Bible, and the modern Aswan.

[FN#276] A kind of bream, the an of the Egyptian texts.

[FN#277] Compare Chap. Cx.x.xVIIA of the Book of the Dead. "And behold, these things shall be performed by a man who is clean, and is ceremonially pure, one who hath eaten neither meat nor fish, and who hath not had intercourse with women" (ll. 52, 53).

VIII. This much may be depended upon: the, religious rites and ceremonies of the Egyptians were never inst.i.tuted upon irrational grounds, never built upon mere fable and superst.i.tion, but founded with a view to promote the morality and happiness of those who were to observe them, or at least to preserve the memory of some valuable piece of history, or to represent to us some of the phenomena of nature. As concerning the abhorrence which is expressed for onions, it is wholly improbable that this detestation is owing to the loss of Diktys, who, whilst he was under the guardianship of Isis, is supposed to have fallen into the river and to have been drowned as he was reaching after a bunch of them. No, the true reason of their abstinence from onions is because they are observed to flourish most and to be in the greatest vigour at the wane of the moon, and also because they are entirely useless to them either in their feasts[FN#278] or in their times of abstinence and purification, for in the former case they make tears come from those who use them, and in the latter they create thirst. For much the same reason they likewise look upon the pig as an impure animal, and to be avoided, observing it to be most apt to engender upon the decrease of the moon, and they think that those who drink its milk are more subject to leprosy and such-like cutaneous diseases than others. The custom of abstaining from the flesh of the pig[FN#279] is not always observed, for those who sacrifice a sow to Typhon once a year, at the full moon, afterwards eat its flesh. The reason they give for this practice is this: Typhon being in pursuit of this animal at that season of the moon, accidentally found the wooden chest wherein was deposited the body of Osiris, which he immediately pulled to pieces. This story, however, is not generally admitted, there being some who look upon it, as they do many other relations of the same kind, as founded upon some mistake or misrepresentation. All agree, however, in saying that so great was the abhorrence which the ancient Egyptians expressed for whatever tended to promote luxury, expense, and voluptuousness, that in order to expose it as much as possible they erected a column in one of the temples of Thebes, full of curses against their king Meinis, who first drew them off from their former frugal and parsimonious course of life. The immediate cause for the erection of the pillar is thus given: Technatis,[FN#280] the father of Bocchoris, leading an army against the Arabians, and his baggage and provisions not coming up to him as soon as he expected, was therefore obliged to eat some of the very poor food which was obtainable, and having eaten, he lay down on the bare ground and slept very soundly. This gave him a great affection for a mean and frugal diet, and induced him to curse the memory of Meinis, and with the permission of the priests he made these curses public by cutting them upon a pillar.[FN#281]

[FN#278] Bunches of onions were offered to the dead at all periods of Egyptian history, and they were regarded as typical of the "white teeth" of Horus. The onion was largely used in medicine.

[FN#279] The pig was a.s.sociated with Set, or Typhon, and the black variety was specially abominated because it was a black pig which struck Horus in the eye, and damaged it severely. See Book of the Dead, Chap. CXII.

[FN#280] In Egyptian, TAFNEKHT, the first king of the XXIVth Dynasty.

[FN#281] An unlikely story, for Tafnekht had no authority at Thebes.

IX. Now, the kings of Egypt were always chosen either out of the soldiery or priesthood, the former order being honoured and respected for its valour, and the latter for its wisdom. If the choice fell upon a soldier, he was immediately initiated into the order of priests, and by them instructed in their abstruse and hidden philosophy, a philosophy for the most part involved in fable and allegory, and exhibiting only dark hints and obscure resemblances of the truth. This the priesthood hints to us in many instances, particularly by the sphinxes, which they seem to have placed designedly before their temples as types of the enigmatical nature of their theology. To this purpose, likewise, is that inscription which they have engraved upon the base of the statue of Athene[FN#282] at Sais, whom they identify with Isis: "I am everything that has been, that is, and that shall be: and my veil no man hath raised." In like manner the word "Amoun," or as it is expressed in the Greek language, "Ammon," which is generally looked upon as the proper name of the Egyptian Zeus, is interpreted by Manetho[FN#283] the Sebennite[FN#284] to signify "concealment" or "something which is hidden."[FN#285] Hecataeus of Abdera indeed tells us that the Egyptians make use of this term when they call out to one another. If this be so, then their invoking Amoun is the same thing as calling upon the supreme being, whom they believe to be "hidden" and "concealed" in the universal nature, to appear and manifest itself to them. So cautious and reserved was the Egyptian wisdom in those things which appertained to religion.

[FN#282] The Egyptian G.o.ddess Net, in Greek {greek Nhid}, the great G.o.ddess of Sais, in the Western Delta. She was self-existent, and produced her son, the Sun-G.o.d, without union with a G.o.d. In an address to her, quoted by Mallet (Culte de Neit, p. 140), are found the words, "thy garment hath not been unloosed," thus Plutarch's quotation is correct.

[FN#283] He compiled a History of Egypt for Ptolemy II., and flourished about B.C. 270; only the King-List from this work is preserved.

[FN#284] He was a native of the town of Sebennytus.

[FN#285] Amen means "hidden," and AMEN is the "hidden G.o.d."

X. And this is still farther evinced from those voyages which have been made into Egypt by the wisest men among the Greeks, namely, by Solo, Thales Plato, Eudoxus, Pythagoras, and, as some say, even by Lycurgus himself, on purpose to converse with the priests. And we are also told that Eudoxus was a disciple of Chnouphis the Memphite, Solo of Sonchis the Saite, and Pythagoras of Oinuphis the Heliopolite. But none of these philosophers seems either to have been more admired and in greater favour with the priests, or to have paid a more especial regard to their method of philosophising, than this last named, who has particularly imitated their mysterious and symbolical manner in his own writings, and like them conveyed his doctrines to the world in a kind of riddle. For many of the precepts of Pythagoras come nothing short of the hieroglyphical representations themselves, such as, "eat not in a chariot," "sit not on a measure (choenix)," "plant not a palm-tree," and "stir not the fire with a sword in the house." And I myself am of the opinion that, when the Pythagoreans appropriated the names of several of the G.o.ds to particular numbers, as that of Apollo to the unit, of Artemis to the duad, of Athene to the seven, and of Poseidon to the first cube, in this they allude to something which the founder of their sect saw in the Egyptian temples, or to some ceremonies performed in them, or to some symbols there exhibited. Thus, their great king and lord Osiris is represented by the hieroglyphics for an eye and a sceptre,[FN#286] the name itself signifying "many-eyed," as we are told by some[FN#287] who would derive it from the words os,[FN#288] "many," and iri,[FN#289] an "eye," which have this meaning in the Egyptian language. Similarly, because the heavens are eternal and are never consumed or wax old, they represent them by a heart with a censer placed under it. Much in the same way are those statues of the Judges at Thebes without hands, and their chief, or president, is represented with his eyes turned downwards, which signifies that justice ought not to be obtainable by bribes, nor guided by favour or affection. Of a like nature is the Beetle which we see engraven upon the seals of the soldiers, for there is no such thing as a female beetle of this species; for they are all males, and they propagate their kind by casting their seed into round b.a.l.l.s of dirt, which afford not only a proper place wherein the young may be hatched, but also nourishment for them as soon as they are born.

[FN#286] The oldest form of the name is As-Ar, ####; the first sign, ####, is a throne, and the second, ####, is an eye, but the exact meaning represented by the two signs is not known. In late times a sceptre, #### took the place of the throne, but only because of its phonetic value as or us. Thus we have the forms #### and ####.

[FN#287] This is a mistake.

[FN#288] In Egyptian, #### ash, "many."

[FN#289] In Egyptian, #### art, Coptic ####, "eye."

XI. When you hear, therefore, the mythological tales which the Egyptians tell of their G.o.ds, their wanderings, their mutilations, and many other disasters which befell them, remember what has just been said, and be a.s.sured that nothing of what is thus told you is really true, or ever happened in fact. For can it be imagined that it is the dog[FN#290] itself which is reverenced by them under the name of Hermes[FN#291]? It is the qualities of this animal, his constant vigilance, and his ac.u.men in distinguishing his friends from his foes, which have rendered him, as Plato says, a meet emblem of that G.o.d who is the chief patron of intelligence. Nor can we imagine that they think that the sun, like a newly born babe, springs up every day out of a lily. It is quite true that they represent the rising sun in this manner,[FN#292] but the reason is because they wish to indicate thereby that it is moisture to which we owe the first kindling of this luminary. In like manner, the cruel and b.l.o.o.d.y king of Persia, Ochus, who not only put to death great numbers of the people, but even slew the Apis Bull himself, and afterwards served him up in a banquet to his friends, is represented by them by a sword, and by this name he is still to be found in the catalogue of their kings. This name, therefore, does not represent his person, but indicates his base and cruel qualities, which were best suggested by the picture of an instrument of destruction. If, therefore, O Clea, you will hear and entertain the story of these G.o.ds from those who know how to explain it consistently with religion and philosophy, if you will steadily persist in the observance of all these holy rites which the laws require of you, and are moreover fully persuaded that to form true notions of the divine nature is more acceptable to them than any sacrifice or mere external act of worship can be, you will by this means be entirely exempt from any danger of falling into superst.i.tion, an evil no less to be avoided than atheism itself.

[FN#290] The animal here referred to must be the dog-headed ape, ####, which we see in pictures of the Judgment a.s.sisting Thoth to weigh the heart of the dead. This dog-headed ape is a wonderfully intelligent creature, and its weird cleverness is astonishing.

[FN#291] The Egyptian Tehuti, or Thoth.

[FN#292] ####.

XII. Now, the story of Isis and Osiris, its most insignificant and superfluous parts being omitted, runs thus:-

The G.o.ddess Rhea,[FN#293] they say, having accompanied with Kronos[FN#294] by stealth, was discovered by Helios[FN#295] who straightway cursed her, and declared that she should not be delivered in any month or year. Hermes, however, 'being also in love with the same G.o.ddess, in return for the favours which he had received from her, went and played at dice with Selene,[FN#296] and won from her the seventieth part of each day. These parts he joined together and made from them five complete days, and he added them to the three hundred and sixty days of which the year formerly consisted. These five days are to this day called the "Epagomenae,"[FN#297] that is, the superadded, and they are observed by them as the birthdays of their G.o.ds.[FN#298] On the first of these, they say, Osiris was born, and as he came into the world a voice was heard saying, "The Lord of All[FN#299] is born." Some relate the matter in a different way, and say that a certain person named Pamyles, as he was fetching water from the temple of Dios at Thebes, heard a voice commanding him to proclaim aloud that the good and great king Osiris was then born, and that for this reason Kronos committed the education of the child to him, and that in memory of this event the Pamylia were afterwards inst.i.tuted, which closely resemble the Phallephoria or Priapeia of the Greeks. Upon the second of these days was born Aroueris,[FN#300] whom some call Apollo, and others the Elder Horus. Upon the third day Typhon was born, who came into the world neither at the proper time nor by the right way, but he forced a pa.s.sage through a wound which he made in his mother's side. Upon the fourth day Isis was born, in the marshes of Egypt,[FN#301] and upon the fifth day Nephthys, whom some call Teleute, or Aphrodite, or Nike, was born. As regards the fathers of these children, the first two are said to have been begotten by Helios, Isis by Hermes, and Typhon and Nephthys by Kronos. Therefore, since the third of the superadded days was the birthday of Typhon, the kings considered it to be unlucky,[FN#302] and in consequence they neither transacted any business in it, nor even suffered themselves to take any refreshment until the evening. They further add that Typhon married Nephthys,[FN#303] and that Isis and Osiris, having a mutual affection, enjoyed each other in their mother's womb before they were born, and that from this commerce sprang Aroueris, whom the Egyptians likewise call Horus the Elder, and the Greeks Apollo.

[FN#293] i.e., Nut, the Sky-G.o.ddess.

[FN#294] i.e., Keb, the Earth-G.o.d.

[FN#295] i.e., Ra.

[FN#296] i.e., Aah.

[FN#297] In Egyptian, "the five days over the year,"

[FN#298] In Egyptian thus:- I. Birthday of Osiris, II. Birthday of Horus, III. Birthday of Set, IV. Birthday of Isis, V. Birthday of Nephthys [FN#299] One of the chief t.i.tles of Osiris was Neb er tcher, i.e., "lord to the uttermost limit of everything."

[FN#300] i.e., Heru-ur, "Horus the Elder."

[FN#301] It was Horus, son of Isis, who was born in the marshes of Egypt.

[FN#302] This day is described as unlucky in the hieroglyphic texts.

[FN#303] Set and Nephthys are regarded as husband and wife in the texts; their offspring was Anubis, Anpu.

XIII. Osiris having become king of Egypt, applied himself to civilizing his countrymen by turning them from their former indigent and barbarous course of life. He taught them how to cultivate and improve the fruits of the earth, and he gave them a body of laws whereby to regulate their conduct, and instructed them in the reverence and worship which they were to pay to the G.o.ds. With the same good disposition he afterwards travelled over the rest of the world, inducing the people everywhere to submit to his discipline, not indeed compelling them by force of arms, but persuading them to yield to the strength of his reasons, which were conveyed to them in the most agreeable manner, in hymns and songs, accompanied with instruments of music. From this last circ.u.mstance the Greeks identified him with their Dionysos, or Bacchus. During the absence of Osiris from his kingdom, Typhon had no opportunity of making any innovations in the state, Isis being extremely vigilant in the government, and always upon her guard. After his return, however, having first persuaded seventy- two other people to join with him in the conspiracy, together with a certain queen of Ethiopia called Aso, who chanced to be in Egypt at that time, he formed a crafty plot against him. For having privily taken the measure of the body of Osiris, he caused a chest to be made of exactly the same size, and it was very beautiful and highly decorated. This chest he brought into a certain banqueting room, where it was greatly admired by all who were present, and Typhon, as if in jest, promised to give it to that man whose body when tried would be found to fit it. Thereupon the whole company, one after the other, went into it, but it did not fit any of them; last of all Osiris himself lay down in it. Thereupon all the conspirators ran to the chest, and clapped the cover upon it, and then they fastened it down with nails on the outside, and poured melted lead over it. They next took the chest to the river, which carried it to the sea through the Tanaitic mouth of the Nile; and for this reason this mouth of the Nile is still held in the utmost abomination by the Egyptians, and is never mentioned by them except with marks of detestation. These things, some say, took place on the seventeenth day of the month of Hathor, when the sun was in Scorpio, in the twenty-eighth year of the reign of Osiris, though others tell us that this was the year of his life and not of his reign.

XIV. The first who had knowledge of the accident which had befallen their king were the Pans and Satyrs, who inhabited the country round about Chemmis,[FN#304] and they having informed the people about it, gave the first occasion to the name of Panic Terrors, which has ever since been made use of to signify any sudden fright or amazement of a mult.i.tude. As soon as the report reached Isis, she immediately cut off one of the locks of her hair, and put on mourning apparel in that very place where she happened to be; for this reason the place has ever since been called "Koptos," or the "city of mourning," though some are of opinion that this word rather signifies "deprivation." After this she wandered round about through the country, being full of disquietude and perplexity, searching for the chest, and she inquired of every person she met, including some children whom she saw, whether they knew what was become of it. Now, it so happened that these children had seen what Typhon's accomplices had done with the body, and they accordingly told her by what mouth of the Nile it had been conveyed to the sea. For this reason the Egyptians look upon children as endued with a kind of faculty of divining, and in consequence of this notion are very curious in observing the accidental prattle which they have with one another whilst they are at play, especially if it be in a sacred place, forming omens and presages from it. Isis meanwhile having been informed that Osiris, deceived by her sister Nephthys, who was in love with him, had unwittingly enjoyed her instead of herself, as she concluded from the melilot-garland which he had left with her, made it her business likewise to search out the child, the fruit of this unlawful commerce (for her sister, dreading the anger of her husband Typhon, had exposed it as soon as it was born). Accordingly, after much pains and difficulty, by means of some dogs that conducted her to the place where it was, she found it and bred it up; and in process of time it became her constant guard and attendant, and obtained the name of Anubis, and it is thought that it watches and guards the G.o.ds as dogs do men.

[FN#304] In Egyptian, Khebt, in the VIIIth nome of Lower Egypt.

XV. At length Isis received more particular news that the chest had been carried by the waves of the sea to the coast of Byblos, and there gently lodged in the branches of a bush of tamarisk, which in a short time had grown up into a large and beautiful tree, and had grown round the chest and enclosed it on every side so completely that it was not to be seen. Moreover, the king of the country, amazed at its unusual size, had cut the tree down, and made that part of the trunk wherein the chest was concealed into a pillar to support the roof of his house. These things, they say, having been made known to Isis in an extraordinary manner by the report of demons, she immediately went to Byblos, where, setting herself down by the side of a fountain, she refused to speak to anybody except the queen's women who chanced to be there. These, however, she saluted and caressed in the kindest manner possible, plaiting their hair for them, and transmitting into them part of that wonderful odour which issued from her own body. This raised a great desire in the queen their mistress to see the stranger who had this admirable faculty of transfusing so fragrant a smell from herself into the hair and skin of other people. She therefore sent for her to court, and, after a further acquaintance with her, made her nurse to one of her sons. Now, the name of the king who reigned at this time at Byblos was Melkander (Melkarth?), and that of his wife was Astarte, or, according to others, Saosis, though some call her Nemanoun, which answers to the Greek name Athenais.

XVI. Isis nursed the child by giving it her finger to suck instead of the breast. She likewise put him each night into the fire in order to consume his mortal part, whilst, having transformed herself into a swallow, she circled round the pillar and bemoaned her sad fate. This she continued to do for some time, till the queen, who stood watching her, observing the child to be all of a flame, cried out, and thereby deprived him of some of that immortality which would otherwise have been conferred upon him. The G.o.ddess then made herself known, and asked that the pillar which supported the roof might be given to her. Having taken the pillar down, she cut it open easily, and having taken out what she wanted, she wrapped up the remainder of the trunk in fine linen, and having poured perfumed oil over it, she delivered it again into the hands of the king and queen. Now, this piece of wood is to this day preserved in the temple, and worshipped by the people of Byblos. When this was done, Isis threw herself upon the chest, and made at the same time such loud and terrible cries of lamentation over it, that the younger of the king's sons who heard her was frightened out of his life. But the elder of them she took with her, and set sail with the chest for Egypt. Now, it being morning the river Phaedrus sent forth a keen and chill air, and becoming angry she dried up its current.

XVII. At the first place where she stopped, and when she believed that she was alone, she opened the chest, and laying her face upon that of her dead husband, she embraced him and wept bitterly. Then, seeing that the little boy had silently stolen up behind her, and had found out the reason of her grief, she turned upon him suddenly, and, in her anger, gave him so fierce and terrible a look that he died of fright immediately. Others say that his death did not happen in this manner, but, as already hinted, that he fell into the sea. Afterwards he received the greatest honour on account of the G.o.ddess, for this Maneros, whom the Egyptians so frequently call upon at their banquets, is none other than he. This story is contradicted by those who tell us that the true name of this child was Palaestinus, or Pelusius, and that the city of this name was built by the G.o.ddess in memory of him. And they further add that this Maneros is thus honoured by the Egyptians at their feasts because he was the first who invented music. Others again state that Maneros is not the name of any particular person, but a were customary form of complimentary greeting which the Egyptians use towards each other at their more solemn feasts and banquets, meaning no more by it than to wish "that what they were then about might prove fortunate and happy to them." This is the true import of the word. In like manner they say that the human skeleton which is carried about in a box on festal occasions, and shown to the guests, is not designed, as some imagine, to represent the particular misfortunes of Osiris, but rather to remind them of their mortality, and thereby to excite them freely to make use of and to enjoy the good things which are set before them, seeing that they must quickly become such as they there saw. This is the true reason for introducing the skeleton at their banquets. But to proceed with the narrative.

XVIII. When Isis had come to her son Horus, who was being reared at Buto,[FN#305] she deposited the chest in a remote and unfrequented place. One night, however, when Typhon was hunting by the light of the moon, he came upon it by chance, and recognizing the body which was enclosed in it, he tore it into several pieces, fourteen[FN#306] in all, and scattered them in different places up and down the country. When Isis knew what had been done, she set out in search of the scattered portions of her husband's body; and in order to pa.s.s more easily through the lower, marshy parts of the country, she made use of a boat made of the papyrus plant. For this reason, they say, either fearing the anger of the G.o.ddess, or else venerating the papyrus, the crocodile never injures anyone who travels in this sort of vessel.[FN#307] And this, they say, hath given rise to the report that there are very many different sepulchres of Osiris in Egypt, for wherever Isis found one of the scattered portions of her husband's body, there she buried it. Others, however, contradict this story, and tell us that the variety of sepulchres of Osiris was due rather to the policy of the queen, who, instead of the real body, as she pretended, presented to these cities only an image of her husband. This she did in order to increase the honours which would by these means be paid to his memory, and also to defeat Typhon, who, if he were victorious in his fight against Horus in which he was about to engage, would search for the body of Osiris, and being distracted by the number of sepulchres would despair of ever being able to find the true one. We are told, moreover, that notwithstanding all her efforts, Isis was never able to discover the phallus of Osiris, which, having been thrown into the Nile immediately upon its separation from the rest of the body,[FN#308] had been devoured by the Lepidotus, the Phagrus, and the Oxyrhynchus, fish which above all others, for this reason, the Egyptians have in more especial avoidance. In order, however, to make some amends for the loss, Isis consecrated the phallus made in imitation of it, and inst.i.tuted a solemn festival to its memory, which is even to this day observed by the Egyptians.

[FN#305] In Egyptian, the double city Pe-Tep. See the texts from the Metternich Stele printed in this volume.

[FN#306] The fourteen members are: head, feet, bones, arms, heart, interior, tongue, eyes, fists, fingers, back, ears, loins, and body. Some of the lists in Egyptian add the face of a ram and the hair. The cities in which Isis buried the portions of his body are: Koptos, Philae in Elephantine, Herakleopolis Magna, Kusae, Heliopolis, Diospolis of Lower Egypt, Letopolis, Sais, Hermopolis of Lower Egypt, Athribis, Aq (Schedia), Ab in the Libyan nome, Netert, Apis.

[FN#307] Moses was laid in an ark of bulrushes, i.e., papyrus, and was found uninjured.